Fasting from Iniquities and Foods (Part 1)

One of the longest established discipline of the human body is that of fasting. Among pagan religions, Judaism and Christianity fasting is considered an important element in religious practices. Fasting (equivalent to the Greek word nesteia and Latin words jejunium,abstinentia) literally means a total abstention from food for a certain period of time. It also means abstention from such pleasures as celebrations of birthdays and marriages and, as developed later in the Christian era, even church festivals. The origin of fasting as a moral discipline is obscured. There is no clue to the original purposes of fasting. The meaning of fasting among the Jewish people developed around the selection of certain foods and the duration of abstention from them. Fasting appears early as an act of devotion among the Jewish people, but without the formalized rules developed later. Even in the early Christian Church fasting was practiced among many, but not according to rules. Fasting generally was considered “a work of reverence toward God.”

The New Testament does not record the special dates and days of fasting nor specific methods of fasting. It is true that among the Jewish people there were certain days observed by the people, but it seems they were free to chose the duration of the fast as well as the selection of foods. However, there were extraordinary days in which fasting was kept by all, such as during famine, catastrophe, etc. The Jewish people could fast on Monday and Thursday, but it was not compulsory. However, the zealots kept these fastings strictly. The first Christians instituted feasts and fastings after Jewish patterns, but the interpretation of their fastings was different.

The origin of fasting in the Christian Church is to be found in many sources. The first Christians inherited the practice of fasting from the Jews. Fasting also has pagan origins. The Church usually tried to replace pagan fastings and feasts by giving Christian meaning to those observances through worship in the True God, moral uprightness, fasting, prayer and repentance. Fasting was developed as a meritorious work before God. Fasting became an obligatory practice among monks and nuns, who kept strict fastings in the assumption that their fastings would support their concept of virginity. Fasting was included in the vows of the first Christian monks.

The Lord does not refer to specific days, foods or complete abstention from foods. Christ does not refer to them as not having been fixed either, nor does He mention days and foods, because they were known to the people of that time. Here Christ refers to fasting as a sincere attitude of deep humility and repentance, with discipline and vigorous uprightness, all to be held in secrecy, as quoted above (cf. Mtt. 6:18). This principle of secrecy is to be applied not only to fasting, but also to prayer and to alms giving (cf. Matt. 6:4,6).

At the time of Christ, fasting among the Jewish people was more or less a legalistic observance, although not compulsory. Jesus Christ referred to Jewish fasting in the parable of the Pharisee and the Publican (cf. Luke 18:9-14). The Pharisee kept the days of fasting, gave alms regularly, prayed frequently, and consequently expected rewards; yet he received not only disapproval, but was reprimanded for hypocrisy compared to the publican who humbly asked forgiveness. The intention of him who obeys the Lord’s commandments is appropriate communion with God. The attitude of the Pharisee was an external pseudo-piety intended for his own satisfaction and to earn praise. The Pharisee appeared with a “sad countenance, for they disfigured their faces that they may appear unto men to fast” (Matt. 6:16). Hypocrisy destroys even the cardinal virtues. Humbleness and secrecy should be for practicing God’s commandments. The Psalmist cries “I humble my soul with fasting” (Psalm 35:13). Jesus Christ condemns any virtue which is observed with hypocrisy, for it leaves no room for humility and repentance.

The Christian Church adopted the custom of fasting from the Jewish religion, but with a new meaning and purpose, and a new dimension contributing to a specific end. The Christian practice of fasting is not for the sake of fasting alone. Fasting in itself is not a virtue. It is especially for certain days and seasons, mainly as a preparation for a feast. Also fasting is practiced for self-control of the spirit and the flesh; for giving alms to the needy; for praying more frequently, enabling these virtues to be practiced according to principles set forth by Christ (cf. Matt. chs. 5, 6, 7).

Fasting, compared to other Christian activities, is a means, not an end in itself. Nevertheless, it is the only practice which has to do with the nutrition of the body, having a direct effect upon its physical nature, which in turn affects spiritual well-being as well. This is why the Church at the beginning of the Christian era adopted the practice of fasting, establishing procedures of duration and specific types and quantities of food. During these specific days of fasting the faithful either abstained from foods entirely or would take only a certain amount of bread and water (xerophagia). New Testament references state attitudes and principles of fasting, but not details pertaining to specific days and foods.

The development of certain days of fasting and the selection of certain foods was a long process gradually related to the feast days of the Church. It was natural for the first Christians, with a background of Jewish traditions, to apply certain days of fasting to their own religious life. They inherited the weekly two days of fasting from Jewish tradition practiced by the first Christians themselves. But the Christians gave new meaning to fasting in general as well as to the two fast days of the week. Instead of Monday and Thursday, the Christians changed the fast days to Wednesday and Friday, Wednesday because on this day the Jews conspired against Christ, and Friday because it was the day of His Crucifixion. These two days of fasting are first mentioned in the Didache of the Apostles, an early Christian manual on morals and Christian practices. It is not known if these two days were compulsory or voluntary. Tertuilian, a prolific Christian writer of the 3rd century,comments on these two days, “inasmuch as one has the time and the reason of his own free will and not as a commandment” (De Jejunio 2) one ought to fast.

Origen, the first great theologian in Alexandria, wrote, “we have the fourth and the sixth day of the week in which, according to the sacred institutes, we fast” (On Leviticus, Homily 10, Migne 12,528). Justin the Martyr in his Apology (150 A.D.) mentions these two days of fasting. Eucebius (c.265c.340), the great historian of the Christian Church, referring to Ireneus, Bishop of Lyon (c.130-c.200), wrote that the duration and manners of fasting were not fixed:

Canon 50 of Laodicea commands that dry bread be eaten throughout Lent. Bishop Epiphanius says in Heretics 65 that during the fast of Lent dry bread and the practice of countinence are incumbent; Canon 69 of the Apostles recommends on Wednesday and Friday and in Lent the eating of bread once a day without olive oil and without drinking wine (see Interpretation of Canon 64 of the Apostles) in Pedalion. Theodore Balsamon, a 12th century commentator on the canons of the church, says, “even the eating of shell fish on Wednesday and Friday and during Lent is prohibited” The Constitutions of the Apostles (preceding the Apostolic Canons) reads, “It is obligatory to fast during Great Week and on Wednesday and Friday”.

Moreover, on Saturday and Sunday during Great Lent, except Saturday of Holy Week, no fasting is permitted (cf. Canon 55 of the Sixth Ecumenical Synod; Canon 18 of the Synod of Gangra (c.340); Canon 66 of the Apostles). Saturdays and Sundays, except during Lent as mentioned, are not fast days: